Buddhism Misconceptions

by Samsaran

  1. Buddhists have to be vegetarians. Not so. Buddhists are directed not to kill or order others to kill for them. The Buddha ate meat.
  2. Buddhists can’t defend themselves. No. Buddhists can use force to defend themselves or others and that includes deadly force.
  3. The Dalai Lama is the “Buddhist Pope”. No. The Dalai Lama is the head monk of one order of Tibetan Buddhism and not even the largest one. He is famous in the west as the result of his exile from Tibet after the Chinese takeover of his country.
  4. Buddhists have to be poor. No. While Buddhist monks live in poor communal communities there is no such restriction on lay Buddhists.
  5. Only monks and nuns can become enlightened. No. Any human being has the potential for enlightenment. This is “Buddha Nature”.
  6. Buddhists cannot have sex. Monks and nuns are celibate. Lay people can have all the sex they want. If this were not the case there would soon be no more Buddhists.
  7. White people can’t be Buddhists. Nonsense. Buddhism started in India and moved into places like China and Japan just as Christianity started in the Middle East and moved into Europe.
  8. Buddhism is one religion. Nope. Buddhism is even more fragmented and diverse than Christianity or Islam. Even within a single nation such as Japan there are many different Buddhist traditions.
  9. Buddha is worshiped as a God. Buddhism is diverse and even within each tradition there exist differing levels of understanding. A shopkeeper may not meditate or study the suttas but may light incense or make offerings to a statue much the same way a Catholic might light a candle to the Virgin Mary.
  10. Buddhists are atheists. No. Buddhism does not recognize a single personal God like Christians or Muslims. The truth is that a Buddhist can believe in one god, many gods or no gods.  It is irrelevant to the practice of Buddhism.

The positive man attains many things because the positive mind can give you millions of things: this man will be happy, serene, collected, calm and quiet. And because of this the mind will flower and give all its positive qualities to him. He will have certain powers. He can read your thoughts, he can heal you. His blessing will become a force. Just by being near him, you will be benefited. In subtle ways, he is a blessing. All the SIDDHIS—all the powers that yoga talks, and Patanjali will talk later on—will be easy to him; he will be a man of miracles, his touch will be magical. Anything is possible because he has a ninety-nine percent positive mind. Positivity is a force, a power. He will be very powerful. But still he is not enlightened. And it will be easier for you to think this man that he is enlightened than to think an enlightened man as enlightened, because the enlightened man simply goes beyond you. You cannot understand him; he becomes incomprehensible.

In fact an enlightened man has no power because he has no mind. He is not miraculous. He has no mind; he cannot do anything. He is the ultimate in non-doing. Miracles can happen around him. But they happen because of your mind, not because of him, and that is the difference. A spiritual man can do miracles; an enlightened man no. Miracles are possible, but they will happen because of you, not because of him. Your trust, your faith, will do the miracle, because you become the positive mind in that moment.
Jesus says: a woman touched his gown; he was moving in a crowd, and the woman was so poor and so old she never could believe that Jesus will bless her. So she thought it will be good to be in the crowd, and when Jesus passes, just to touch his gown. ‘It is his gown, and the very touch is enough. And I am so poor and so old, who will take care of me, who will bother? There will be many people, and Jesus will be interested in them.’ So she simply touched the garb. Jesus looked back, and the woman said, ‘I am healed.’ Jesus said, ‘It is because of your faith. I have not done anything: you have done it to yourself.’
Many miracles can happen, but the man who is enlightened cannot do anything. Mind is the doer—doer of all. When mind is not there, happenings are there but no more doings. An enlightened man, in fact, is no more. He exists as a non-entity, as an emptiness. He is a shrine—empty. You can enter in him, but you will not meet him. He has gone beyond the polarities; he is a great beyond. You will be lost in him, but you cannot find him.

A man of spiritual powers is still in the world. He is your polar opposite. You feel helpless; he feels powerful. You feel unhealthy; he can heal you. It is bound to be so. You are ninety-nine percent negative; he is ninety-nine percent positive. The very meeting is between impotence and power. Positivity is power; negativity is impotence. And you will be very much impressed by such a man, and that becomes the danger for him. The more you are impressed by him, the more ego strengthens. With a negative man, the ego cannot be very much because ego needs positive power. That’s why, in sinners, you can find very, very humble people, but never in saints. Saints are always egotistic. They are somebody—powerful, chosen, elite, messengers of God, prophets. They are somebody. A sinner is humble—afraid of himself, moves carefully; he knows who he is. It has happened many times that a sinner has taken a direct jump and has become enlightened, but it has never been so easy for a man of spiritual power because the very power becomes the hindrance.
Patanjali will talk much about it. He has a complete section of these sutras devoted to VIBHUTI PADA—to this dimension of power. And he has written the whole part just to make you beware that don’t become a victim of it, because ego is very subtle. It is such a subtle phenomenon and such a deceptive force, and wherever there is power it sucks on it. It is a sucking phenomenon, this ego. So in the world the ego finds politics, prestige, power, wealth. Then it feels somebody—you are a president of a country or a prime minister: then you are somebody. Or you have millions of rupees—then you are somebody: ego is strengthened. But even in the spiritual, the game remains the same because the positive is still not out of the world. The positive is within the world—better than the negative, but then the danger is also more, because a man who feels himself very great because he is a prime minister or a president or a very rich man he also knows that he cannot carry these riches beyond death. But a man who feels powerful because of psychic forces—ESP, thought-reading, clairvoyance, clair-audience, astral traveling, healing—he feels more egoistic. He knows he can carry these powers beyond death. And, yes, they can be carried, because it is mind who is reborn, and these forces belong to the mind. Wealth belongs to the body, not to the mind: you cannot carry it. A political power belongs to the body—when you are dead, you are nobody. But these forces, these spiritual powers, belong to the mind, and the mind moves from one body to another. It is carried. In the next life you will be born as a charismatic child from the very beginning, you will have a magnetic force in you. Hence, more attraction; hence, more danger.
Remember, don’t try to become spiritual. Spiritual is against material just as positive, negative. In fact, they are not opposites. The quality of both is the same. One is superior and subtle; another is gross and inferior, but both are the same. Don’t be deceived by spiritual powers. And whenever spiritual powers start arising in you, you have to be more alert than ever. And they will arise! The more you will meditate, the mind will become refined. And when the mind is refined, seeds which you have been carrying always start sprouting. Now the soil is ready and the season has come. And beautiful are those flowers…
When you can touch somebody and heal immediately, it is difficult to resist the temptation. When you can do much benefit to people, you can become a great servant; it is very difficult to resist the temptation, and immediately temptations arise and you rationalize because this is just for the service of the people that you are doing it. But look within: through the service of the people the ego is arising, and now the greatest barrier will be there. Materialism is not such a great barrier. It is just like the negative mind—not a great barrier to drop. It is suffering. Positive is difficult to drop, spirituality is difficult to drop. You can drop the body easily: to drop the mind is the real problem. But unless you drop both the material and the spiritual—neither this nor that—unless you go beyond both, you are not enlightened.

A man who is enlightened in fact becomes simply very, very ordinary. He has nothing special, and that is the specialty. He is so ordinary that you can bypass him on the street. You cannot bypass a spiritual man. He will bring a wave around him; he will be energy. You will be simply bathed by him if he passes you on the road—attracted like a magnet. But you can pass a Buddha. If you don’t know that he is a Buddha, you will not know. But you cannot pass a Rasputin. And Rasputin is not a bad man: Rasputin is a spiritual man. You cannot pass a Rasputin. The moment you see him, you are magnetized. You will follow him your whole life. This happened to the Csar. Once he saw this man he became a slave to him. He had a tremendous power. He will come like a strong wind, it is difficult not to be attracted by him. It is difficult to be attracted to a Buddha. Many times you can bypass him. He is so simple and so ordinary, and that is the extraordinariness, because now the negative, positive are both lost. He is no more under the electric realm. He exists! He exists like a rock, like a tree. He exists like a sky. If you allow him, he can enter in you; he will not even knock at your door—no!—he will not be even that much aggressive. He is a very very silent phenomenon; he is a nothingness. But this is the greatest thing to achieve because only he knows what existence is, only he knows what being is. With the negative and the positive you know the mind: negative is impotent, positive is powerful.

Never try to be spiritual—it will happen automatically, you need not try it. And when it happens, remain detached.

There are many, many stories in the past. Buddha had a cousin-brother: Devadatta was his name. He took initiation from Buddha. He was a cousin-brother and of course, deep down, jealous—and very powerful man like Rasputin. Soon he started gathering his own following, and he started telling people that ‘I can do many things and this Buddha cannot do anything.’ Followers again and again came to Buddha and said that ‘This Devadatta is trying to create a separate sect, and he says that he is more powerful.’ And he was right, but his power belonged to the positive mind. He made many efforts to kill Buddha. He made an elephant mad. When I say he made an elephant mad, I mean that he used his positive power, and it was such a strong phenomenon the elephant became intoxicated. He rushed madly; he tore down many trees. Devadatta was very happy because just behind the trees was sitting Buddha, and the elephant was going mad—just a mad energy. But when the elephant came near Buddha, he looked at the Buddha—sat silently in deep meditation, that elephant… Devadatta was puzzled. What happened? When there is emptiness, everything is absorbed. Emptiness has no limits to it. The madness was absorbed. Not that Buddha has done anything—he has not done anything—he is just a vacuum. The elephant came and lost his energy, became silent. He became so silent that it is said Devadatta tried many times, but again he could not make that elephant mad.

The enlightened man is not a man at all—one thing. He is not at all—another thing. He appears to be there but he is not. You see his body but not him. The more you search him, the less is the possibility to find him. In the very search you will be lost. He has become the universal. The spiritual man is still an individual.

So remember, your mind will try to become spiritual. Your mind has a hankering to be more powerful, to be somebody in this world of nobodies. Be alert of it. Even if much benefit can be done through it, it is dangerous; the benefit is only on the surface. Deep down you are killing yourself, and soon it will be lost and again you will fall into the negative. It is a certain energy. You can lose it: you can make use of it; then it is gone.
Hindus have a very scientific category; nowhere exists that categorization. In the West they think in terms of hell and heaven—just two things. Hindus think in three categories—hell, heaven and moksha. It is difficult to translate the third into Western languages because there exists no category. We call it liberation, but it is not. It gives the feeling, the fragrance of it just, but not exactly the same. Heaven and hell, they are there. The third is not there. Hell is negative mind in its perfection; heaven is positive mind in its perfection. But where is the beyond?
In India they say if you are a spiritualist, when you will die you will be born in a heaven. You will live there for millions of years happy, absolutely enjoying everything—but then you will have to fall back to the earth again. Energy lost, you will have to come back. You earned a particular energy, then you used it. You will fall back again to the same situation. So they said ‘don’t seek heaven’ in India. Even if for millions of years you will be happy, that happy is not going to be forever. You will lose it, you will fall back; it is not worth the effort. What Hindus call DEVATAS—those who live in heaven, the people who reside in heaven… They are not MUKTAS: they are not enlightened. But they are positive; they have reached to the peak of their positive energy, the mind energy. They can fly in the sky; they can move from one point of space to another immediately with no time gap. The moment they desire something, immediately it is fulfilled with no time gap. Here you desire, there it is fulfilled. They have beautiful, ever-young bodies. They become never old. Their bodies are golden. They live in golden cities with young women, with wine and women and dancing, and they are continuously happy. In fact, only one trouble exists there—that is boredom; they get bored. That is the only negative—one percent negative, ninety-nine percent they are happy—simply they get bored, and sometimes even they try to come on the earth. They can come; they come and they try to mingle with human beings just to get out of the boredom. But finally they fall back… as if finally you come out of a dream, a beautiful dream, that’s all.
Heaven is a dream according to Hindus—beautiful dream. Hell is also a dream—a nightmare. But both are dreams because both belong to the mind. Remember this definition: all that belongs to the mind is a dream. Positive, negative, whatsoever: mind is dream. To go beyond the dream, to awake, is to become enlightened.

Difficult to say anything about the enlightened man, because he cannot be defined. Definition is possible if there is some limitation. He is vast as a sky; definition is not possible. The only way to know an enlightened man is to become enlightened. The spiritual man can be defined; he has his limitations. Within the mind, there is no difficulty in defining him. When we will come to VIBHUTI PADA—to Patanjali’s sutras about SIDDHIS, powers, we will see he can be defined completely. And in the West, scientific research is going on which they call psychic research. Psychic societies exist all over the world; many universities now have labs for psychic research. Sooner or later, what Patanjali says will be scientifically categorized and proved. In a way it is good. It is good because then you will be able to know that this is something of the mind which can be even examined by mechanical devices, categorized and finished. But you cannot have any glimpse through any mechanical device of enlightenment. It is not a phenomenon of the body or of the mind. It is very elusive, mysterious.

Remember one thing: never try to gain any spiritual powers. Even if they come on your path by themselves, drop them as immediately as possible. Don’t move in their company and don’t listen to their tricks. They will say that ‘What is wrong in it? You can help others; you can become a great benefactor.’ But don’t become that. You say simply that ‘I am not in search of power and nobody can help anybody.’ You can become an entertainment but you cannot help anybody.
And how can you help anybody? Everybody moves according to his own karmas. In fact, if a man of spiritual power touches you and your disease disappears, what is happening? Deep down your disease was to disappear; your karmas were fulfilled. It is just an excuse that it disappeared by the touch of a spiritual man. It was to disappear: because you did something, that’s why it was there. The time has come…
You cannot help anybody in any way. There is only one help, and that is you become that which you would like everybody to become. You simply become that. Your very presence, not your doing, will be helpful. What Buddha does? He is simply there, available, like a river. Those who are thirsty, they come. Even if a river tries to satisfy your thirst, it is impossible if you are not ready. If you don’t open your mouth, if you don’t bow down to receive the water, even a river may be flowing, you can remain thirsty. And this is what is happening: the river is flowing and you are sitting on the bank thirsty. The ego will always remain thirsty, whatsoever it attains. Ego is thirst.

—  Osho (Yoga: The Science of the Soul)

Zen Koan: If you see the Buddha kill Him

This Koan is an exhortation to:

Go beyond all your thoughts and preconceived ideas, beliefs and cherished notions, go beyond any conception you have of ‘Buddha’. Keep going on, going beyond, till you find truth.

What you think is the Buddha may not actually be the real Buddha, and therefore if you stop when you think you’ve found it, you may be stopping short!

Amitabha 🙏🏻

anonymous asked:

Hey I'm really sorry but I'm confused about chakras and karma being closed?? I thought those were universal concepts. I've been trying to find other websites and tumblrs that say chakras and karma are closed but I can't. Could you maybe explain more?

First things first, holy shit am I sorry how long this one has taken to come out. I’ve been sitting on this for months and I finally got around to it. Okay, so why they’re considered appropriation.

I’ll start with Karma. You see the word Karma get thrown around a lot in the west as a quick term for “What goes around comes around.” And while this isn’t entirely wrong it addresses such a narrow scope of what Karma actually is it might as well be.

I’ll start with Hinduism. Karma can be split into three distinct categories:

Prarabdha: what most people think when they think Karma, this affects you within the current life time but this is the smallest portion of Karma.

Kriyamana: this is the accumulation of Karma in the current life time which flows into.

Sanchita: the full amount of Karma that follows into your following lives.

Now India used to have a strong Caste system put in place in society and the more positive your Sanchita Karma the higher in the Caste system you were born in your next life, and the more negative, the lower in the Caste system. Now I believe recently India is either attempting or has gotten rid of the Caste system so I’m not entirely sure how that’s going to affect things, I’m just telling you what I know. Edit: Apparently they didn’t get rid of the Caste system they got rid of the Untouchables which is a complicated thing to explain and beyong the scope of this so I won’t address that.

And lastly there is Karmic Yoga. Yes, that’s right, Karmic Yoga is a thing. What most Westerners think of as Yoga is a high specialized Yoga that a long time ago was reserved for royalty. Aside from that there are three other types of Yoga: Karmic Yoga, Devotional Yoga, and Mantra Yoga. (Those are absolutely not the names for the other two but I can’t remember the Sanskrit words so I’m using the closest word that accurately represents the idea.)

Karmic Yoga is devoting your actions to the gods and worshiping them through right deeds. Mantra Yoga is repeating prayers or the deity’s name over and over as an act of devotion and worship and devotion. Yoga is devoting your life to the deity, not so much in a monastic sense but more in a layman’s.  Every step you take is dedicated to them.

Now Karma in Buddhism works slightly differently.  In Buddhism, Karma does not apply to Buddha’s or Arahants. This is because Karma is only generated out of ignorance.  The Buddhas and Arahants have completely shed ignorance and see things as they truly are and thus do not generate Karma. Furthermore, in Buddhism, there are 4 types of Karma instead of 3 and Karma Yoga.  The list includes:

Reproductive: This is the karma that determines your conditions at birth, rich poor, etc. and is caused by the predominate Karma at the moment of death from the preceding life.

Supportive: This karma appears near the reproductive Karma and it is neither good nor bad but supports the reproductive Karma and helps it to persist throughout life. This one lasts from immediately after conception to the point of death.

Obstructive/Counteractive: This karma, unlike the previous one, tends to interrupt or obstruct the reproductive Karma, someone born with a good reproductive Karma could be ravished with many ailments thus preventing them from enjoying the circumstances of their birth. On the other hand someone born with bad Karma may have something very fortuitous happen such as winning the lottery and pulling them out of their bad circumstances.

Destructive: According to the law of Karma the potential energy of the Reproductive Karma could be nullified by a more powerful opposing Karma of the past, which, seeking an opportunity, may quite unexpectedly operate, just as a powerful counteractive force can obstruct the path of a flying arrow and bring it down to the ground.

As an instance of operation of all the four, the case of Devadatta, who attempted to kill the Buddha and who caused a schism in the Sangha (disciples of the Buddha) may be cited. His good Reproductive Karma brought him birth in a royal family. His continued comfort and prosperity were due to the action of the Supportive Karma. The Counteractive or Obstructive Karma came into operation when he was subject to much humiliation as a result of his being excommunicated from the Sangha. Finally the Destructive Karma brought his life to a miserable end.

There’s more to it but it’s getting a bit too long as is so I’m going to move on to Chakras.  Once again I’ll start with Hinduism.

The word Chakra (pronounced Chahkrah, not Chuhkruh or Shockrah) comes from the Sanskrit word Cakra meaning wheel, sometimes referring to the wheel of life. There’s a bit of disagreement on exactly how many Chakras there are: some sources say five, some seven, others eight, The most common is seven though, at least from what I’ve seen. The Chakras are aligned in ascending order from the base of the spine to the top of the head. Each Chakra is visualized as a lotus with a different (increasing) number of petals. In traditional thought each Chakra is associated with a Psychological Function, a Classical Element, and various other distinguishing features. The color association is a more new age thing. 

The chakras are thought to vitalise the physical body and to be associated with interactions of a physical, emotional and mental nature. They are considered loci of life energy, or prana, (also called shakti, or chi), which is thought to flow among them along pathways called nadis. The function of the chakras is to spin and draw in this Universal Life Force Energy to keep the spiritual, mental, emotional and physical health of the body in balance.

The chakras are described in the tantric texts the Sat-Cakra-Nirupana, and the Padaka-Pancaka, in which they are described as emanations of consciousness from Brahman, an energy emanating from the spiritual which gradually turns concrete, creating these distinct levels of chakras, and which eventually finds its rest in the Muladhara chakra. They are therefore part of an emanations theory, like that of the kabbalah in the west, lataif-e-sitta in Sufism or neo-platonism. The energy that was unleashed in creation, called the Kundalini, lies coiled and sleeping at the base of the spine. It is the purpose of the tantric or kundalini forms of yoga to arouse this energy, and cause it to rise back up through the increasingly subtler chakras, until union with God is achieved in the Sahasrara chakra at the crown of the head.

The earliest known mention of chakras is found in the later Upanishads, including specifically the Brahma Upanishad and the Yogatattva Upanishad. These vedic models were adapted in Tibetan Buddhism as Vajrayana theory, and in the Tantric Shakta theory of chakras. It is the shakta theory of 7 main chakras that most people in the West adhere to, either knowingly or unknowingly, largely thanks to a translation of two Indian texts, the Sat-Cakra-Nirupana, and the Padaka-Pancaka, by Sir John Woodroffe, alias Arthur Avalon, in a book entitled The Serpent Power.

That said, many present-day Indian gurus that incorporate chakras within their systems of philosophy do not seem to radically disagree with the western view of chakras, at least on the key points, and both these eastern and western views have developed from the Shakta Tantra school.

(Disclaimer: this next bit talks about mysticism in Judaism and Islam in which case I know extremely little and most of what is being talked about here is simply what I’ve dug up with research and cannot personally vouch for the accuracy as I wouldn’t know. If I’m incorrect please notify me so I can fix the information.)

There are various other models of chakras in other traditions, notably in Chinese medicine, and also in Tibetan Buddhism. Even in Jewish kabbalah, the different Sephiroth are sometimes associated with parts of the body. In Islamic Sufism, Lataif-e-Sitta ( Six Subtleties ) are considered as psychospiritual “organs” or faculties of sensory and suprasensory perception, activation of which makes a man complete. Attempts are made to try and reconcile the systems with each other, and notably there are some successes, even between such diverged traditions as Shakta Tantra, Sufism and Kabbalism, where chakras, lataif and Sephiroth can seemingly represent the same archetypal spiritual concepts. In Surat Shabda Yoga, initiation by an Outer Living Satguru (Sat - true, Guru - teacher) is required and involves reconnecting soul to the Shabda and stationing the Inner Shabda Master (the Radiant Form of the Master) at the third eye chakra.

Now actually I’m not going to list out the chakras and explain them because as said the descriptions in western texts aren’t bad at that part.

Okay now that I’ve got all that sorted, and again that’s not the full of it that’s still only like half but I feel I explained enough to sufficiently explain the concepts. The reason these are semi closed concepts that can easily wander into cultural appropriative territory is because they are not only very cultural concepts but arguably more importantly very unique Spiritual concepts. They touch upon Mysticism which like Islamic Sufism or Judaic Kabbalah are very important aspects in an attempt to “merging” with the divine in a sense. As such they are very unique and bastardization and prepackaged copies are not only completely missing the point but highly insulting and unacceptable. If anyone tries convincing you otherwise tell them to go straight to jail, do not pass go, do not collect $200.

Now introduction to the concepts by a real yogi and taking it seriously is okay as you are being taught by someone with authority and the proper understanding to do so. The issue is with prepackaged, consummeristic, Western, bastardized bullshit.


before asking | faq+tags | resource blog

(The PSG is no longer answering questions about cultural appropriation.)

Saiyuki game: Rebellious War Prince pt1

This translation is from the Game Boy Advance game Gensoumaden Saiyuki: Hangyaku no Toushin Taishi, or The Rebellious War Prince.  As people who saw my personal blog @sotocchi know, @flowermiko is the wonderful person who not only introduced me to this game, but enabled me to play it too.  Thank you @flowermiko!

This will be a long-term project, since a) I want to be as thorough as I can but b) I’m not much of a gamer.  I’m trying out and translating every option I come across, but I’m not keeping track of which option I ultimately continue from, and I have no idea if this will affect what choices are offered later or if there are multiple endings.   I hope this helps anyone else playing this game!

Keep reading

Buddhism Misconceptions

by Samsaran

  1. Buddhists have to be vegetarians. Not so. Buddhists are directed not to kill or order others to kill for them. The Buddha ate meat.
  2. Buddhists can’t defend themselves. No. Buddhists can use force to defend themselves or others and that includes deadly force.
  3. The Dalai Lama is the “Buddhist Pope”. No. The Dalai Lama is the head monk of one order of Tibetan Buddhism and not even the largest one. He is famous in the west as the result of his exile from Tibet after the Chinese takeover of his country.
  4. Buddhists have to be poor. No. While Buddhist monks live in poor communal communities there is no such restriction on lay Buddhists.
  5. Only monks and nuns can become enlightened. No. Any human being has the potential for enlightenment. This is “Buddha Nature”.
  6. Buddhists cannot have sex. Monks and nuns are celibate. Lay people can have all the sex they want. If this were not the case there would soon be no more Buddhists.
  7. White people can’t be Buddhists. Nonsense. Buddhism started in India and moved into places like China and Japan just as Christianity started in the Middle East and moved into Europe.
  8. Buddhism is one religion. Nope. Buddhism is even more fragmented and diverse than Christianity or Islam. Even within a single nation such as Japan there are many different Buddhist traditions.
  9. Buddha is worshiped as a God. Buddhism is diverse and even within each tradition there exist differing levels of understanding. A shopkeeper may not meditate or study the suttas but may light incense or make offerings to a statue much the same way a Catholic might light a candle to the Virgin Mary.
  10. Buddhists are atheists. No. Buddhism does not recognize a single personal God like Christians or Muslims. The truth is that a Buddhist can believe in one god, many gods or no gods.  It is irrelevant to the practice of Buddhism.

oroincensoemirra  asked:

Thanks! :) I read that you have a Buddhist philosophy! has always intrigued me a lot! talk to me about?

A brief description about Buddhism:

Essentially it is a philosophy provides teachings for on to take on a spiritual path to reach a state of enlightenment. There is no theology, no worship of a deity or deification of the Buddha. In Buddhism time is not devoted to a god but to yourself, to improve your state of mind through all its teachings.

  • Brief history:
    Origin- northern India.
    The founder, Siddhartha Gautama, was born in a royal family which kept him distant from the true suffering that was occurring behind the walls of their palace. So when one day he decided to step out into the real world he saw each for the first time, an old man, a sick man, and a corpse. This lead to a point of clarity and realisation that sickness, death, and age are all inevitable and destroyed his old, privileged, mentality. He soon decided to leave his royal life, his wife and child, and turn to a simple holy life. For six years, Siddhartha lived a life of extreme asceticism which was still not enough for his spiritual journey. Therefore he lived a life neither of royalty nor of poverty. One day he became completely absorbed in meditation that he reached a point of enlightenment. Brahma suggested that this state should be shared for others to experience and therefore Siddhartha became a teacher and a motion started a wheel of teaching. (More about history x and x)

  • Spiritual teachings:
    The four noble truths-
    1. Human life is full of suffering
    2. Suffering stems from craving pleasure and avoidance of pain
    3. Suffering can be eradicated
    4. The path of freedom from suffering is the path of enlightenment.
    The three universal truths- 
    1. Nothing is lost in the universe: (Anicca)
    The first truth is that nothing is lost in the universe. Matter turns into energy, energy turns into matter. A dead leaf turns into soil. A seed sprouts and becomes a new plant. We are the same as plants, as trees, as other people. We consist of that which is around us. Understanding this truth, the Buddha and his disciples never killed any animal.
    2. Everything Changes:(Dukkha)
    The second universal truth of the Buddha is that everything is continuously changing. Life is like a river flowing on and on, ever-changing. Our ideas about life also change. People once believed that the world was flat, but now we know that it is round.
    3. Law of Cause and Effect:(Anatta)
    The third universal truth explained by the Buddha is that there is continuous changes due to the law of cause and effect. This is the same law of cause and effect found in every modern science textbook. In this way, science and Buddhism are alike.
    The law of cause and effect is known as karma.Nothing ever happens to us unless we deserves it. We receive exactly what we earn. Although this concept is encountered in many other religions it has different meanings. In Buddhism karma has implications beyond this life. Bad actions in previous lives can follow the individual through future lives. Even an Enlightened One is not exempt from the effects of past karma. Every action we take molds our characters for the future. Both positive and negative traits can become magnified over time as we fall into habits. 
    The noble Eightfold path:
    The beautiful symbol of the wheel (picture below) with its eight spokes represents the Noble Eightfold Path. The Buddha’s teaching goes round and round like a great wheel that never stops, leading to the central point of the wheel, the only point which is fixed, Nirvana. 
    1. Right View. The right way to think about life is to see the world through the eyes of the Buddha–with wisdom and compassion.
    2. Right Thought. We are what we think. Clear and kind thoughts build good, strong characters.
    3. Right Speech. By speaking kind and helpful words, we are respected and trusted by everyone.
    4. Right Conduct. No matter what we say, others know us from the way we behave. Before we criticize others, we should first see what we do ourselves.
    5. Right Livelihood. This means choosing a job that does not hurt others. The Buddha said, “Do not earn your living by harming others. Do not seek happiness by making others unhappy.”
    6. Right Effort. A worthwhile life means doing our best at all times and having good will toward others. This also means not wasting effort on things that harm ourselves and others.
    7. Right Mindfulness. This means being aware of our thoughts, words, and deeds.
    8. Right Concentration. Focus on one thought or object at a time. By doing this, we can be quiet and attain true peace of mind.
    The Three Refuges (The Triple Jewel) -
    A refuge is a place to go for safety and protection. Taking refuge does not mean running away from life. It means living life in a fuller, truer way. Sometimes we need guidance in our paths that is why we have the Triple Jewel: The Buddha is the guide.The Dharma is the path.The Sangha are the teachers or companions along the way.  
    The Five precepts (ethics): 
    1. No killing - The Buddha said, “Life is dear to all beings. They have the right to live the same as we do.” We should respect all forms of life.
    2. No Stealing -  we should learn to give and take care of things that belong to our family, school, or the public.
    3. No sexual misconduct -  not causing harm to oneself or others in the area of sexual activity.
    4. No lying - Avoiding misunderstanding by being honest, this precept includes no gossip, no back-biting, no harsh words and no idle speech.
    5. No intoxications -  Mindfulness is a fundamental quality to be developed the Buddha’s path, and experience shows that taking intoxicating drink or drugs tends to run directly counter to this.
    The Wheel of life:
    In Buddhism death does not mean the end of life.. When one dies, one’s consciousness leaves and enters one of the six paths of rebirth. There are six states on the wheel of life. (More information here and here)

If you’re overwhelmed by all this information just remember this … 
Once a very old king went to see an old hermit who lived in a bird’s nest in the top of a tree, “What is the most important Buddhist teaching?” The hermit answered, “Do no evil, do only good. Purify your heart.” The king had expected to hear a very long explanation. He protested, “But even a five-year old child can understand that!” “Yes,” replied the wise sage, “but even an 80-year-old man cannot do it.“ 

Please understand that there are many different types of Buddhism. The teachings have been adapted to suit the said culture as time progresses, however they all have many common teachings. I tried to be as general as possible and to link as much as possible for further information.  Since Buddhism is a philosophy, and like other philosophies, it can be interpreted in a different way by everyone therefore if i said something which offended you I appologise and i take responsibility. I understand this can be an important subject for many so i did my best to be careful not to sound rude. I am in now way trying to feed you all this information as a way of ‘brainwashing’ anyone but only to provide information as asked by oroincensoemirra  and many others. xxx

Other links:
My primary source

- Much love, Amy

A Zen master would say, “Kill the Buddha!” Kill the Buddha if the Buddha exists somewhere else. Kill the Buddha, because you should resume your own Buddha nature.

Doing something is expressing our own nature. We do not exist for the sake of something else. We exist for the sake of ourselves.

—  Shunryu Suzuki, Zen Mind, Beginner’s Mind

Just kill yourself in 2018.

Zen Master Seung Sahn used to teach, “First you must kill your parents. Then, you must kill your Teacher. Then, you must kill Buddha. Meaning is, you must kill your ‘I.”


(Photo: Y.H. Kim/hg; Design: Patra V./hg)

Face the back, face the outside, and if ye meet, kill instantly! Yes, the first sentence went like that. The famous passage in the chapter of the Rinsairoku. Then the remaining words emerged fluently: “When ye meet the Buddha, kill the Buddha! When ye meet your ancestor, kill your ancestor! When ye meet a disciple of Buddha, kill the disciple! When ye meet your father and mother, kill your father and mother! When ye meet your kin, kill your kin! Only thus will ye attain delivereance. Only thus will ye escape the trammels of material things and become free.
—  Yukio Mishima, The Temple of the Golden Pavilion, P. 258

…in the time of the Buddha, there was a monk named Vaikali. He became attached to the Buddha, but his love was superficial. He saw the Buddha as a realm of light. When he sat near the Buddha, he felt very happy, and that’s all he wanted. He felt so peaceful, so happy, so content sitting by the Buddha. He didn’t listen deeply or carefully to the dharma talks. He just spent his time gazing at the Buddha. But even though he was staring right at the Buddha, he could see only his shadow; he could see only the small beauty of the Buddha. He didn’t see the great wisdom, the great love of the Buddha. Wherever he was, he just wanted to be with the Buddha. Wherever he sat, he just wanted to sit near the Buddha.

After a time, the Buddha saw that Vaikali was still very weak. So the Buddha decided he wouldn’t allow Vaikali to be near him anymore. He would not allow him to be his attendant. Vaikali thought the Buddha had abandoned him and didn’t love him anymore. Vaikali wanted to kill himself. The Buddha knew this was happening, so he tried to find a way to save him. The Buddha came and asked, “What are you doing?” He helped Vaikali see that his love wasn’t the deep love of a monk but a superficial attachment. The Buddha showed him that in his own self, deep down, there was the beautiful, the good, and the true, and he should be looking for that instead of chasing after an image of the good, beautiful, and true outside him.

At first, people are infatuated with an image they see as beautiful. They want to possess this image, and they suffer because of this. But after they wake up and see that it is a deception, they push away this image to look for another object of infatuation. They may wander their whole lives, from lifetime to lifetime, unable to find the real object of their love. But if we can find someone who has a steady faith in her own goodness, beauty, and truth, we can look at this person as a reflection of ourselves in order to return to ourselves and be in touch with the basic goodness, beauty, and truth in us. Then we will be happy, we will be able to put an end to our wandering. We can become someone who loves all beings, not just one person. We become someone who serves others. That is all the Buddha did in his life - rescue and love other beings.

A good spiritual teacher can show us that in our own heart we also have a spiritual teacher and we have to take refuge in this teacher inside us rather than becoming attached to a teacher outside us, because the spiritual teacher outside may be a fake. A true teacher will always encourage us to be in touch with the teacher within us. If we take refuge in this teacher within us, we will never be disappointed. If a wave has faith in its nature of water, the wave will never be disappointed.

- Thich Nhat Hanh, in “The Art of Power”.
(Image: The Naropa Buddha by Joan Anderson and Robert Spellman)

This, then, is how Leviticus begins and how it ends: Die now, or die later….The clearing where we stand is hemmed in on every side by darkness and foreboding. But: It’s still a clearing. It’s all we have. What do we do then–what can we do–on the only space that remains? We know what’s come before. We suspect what will come after. How do we now behave?
—  Michael Lesy, Killing the Buddha
There is nothing more dreadful than the habit of doubt. Doubt separates people. It is a poison that disintegrates friendships and breaks up pleasant relations. It is a thorn that irritates and hurts; it is a sword that kills.
—  Gautama Buddha
Subject to grandiose hopes, to occasional feelings of loss, abandonment, we seem to have needed to feel our true home had once been Paradise. So we told ourselves we were the children of perfection, born in beauty–and, as what could have been a self-fulfilling prophecy, it had promise. We gave ourselves a bloodline touched by angels, the gift of everything, there and ready for us before we could ask.
—  A.L. Kennedy, Killing the Buddha